Χθες ήμουν στο Ηρώδειο, στη συναυλία της Φιλαρμονικής Ορχήστρας της Κίνας, όπου άκουσα το ΥΠΕΡΟΧΟ αυτό κοντσέρτο για βιολί, των He Zhanhao & Chen Gang.
https://www.youtube.com/watch?v=9H59w1hkBbs
Το είχα ψάξει και λίγο πριν φύγω από το σπίτι μου, οπότε είχα πάει προετοιμασμένη για κάτι πολύ όμορφο. Είναι όμως το κάτι άλλο, να βλέπεις "κέντημα" στα μουσικά όργανα, να ακούς το βιολί σε κάτι μικρές νοτίτσες σαν τον απόηχο από κελάηδισμα πουλιού.
Διαβάστε, αν ενδιαφέρεστε, την ιστορία που περιγράφεται στο έργο αυτό:
https://en.wikipedia.org/wiki/Butterfly_Lovers%27_Violin_Concerto
Πριν λίγα χρόνια είχα αγοράσει αυτό το καταπληκτικό βιβλίο:
Παραθέτω κάποια ελάχιστα αποσπάσματα που αφορούν στον Κομφουκιανισμό αλλά και στη σημασία της "μουσικής":
"Confucianism as a moral philosophy can be summarized as a philosophy of ideal personhood. In the Confucian picture of human societies, there is a moral hierarchy of people with the highest moral attributes (the sages), people of superior moral attributes (superior people), people of petty concerns (petty people), and people of vile characters (tyrants and crooks). The goal of Confucians is to become better human beings themselves, and to help others become better human beings. Accomplishing this very goal constitutes what Confucians call the virtue of "humanity". The virtue of humanity can be seen as the defining virtue of Confucian ethics. The ultimate goal in life for a Confucian is never to allow a momentary lapse in the task of self-improvement. By Confucius' standard, to be a superior person is never to forgo the virtue of humanity even "for as short as one meal's time". (σ. 19).
"Confucians aim to transform the general masses by means of two cultural enhancements: rites and music. "Rites" incorporate a system of ritual codes for particular situations as well as codes of propriety for daily interactions. ...
.........
Rites can transform the people externally; music, on the other hand, has a transforming power on the inside. "Music" includes both the recitation of fine poetry and the performance of musical instruments. In Chinese, the same character stands for both music and joy, though the pronunciation is different. Music is a natural expression of one's joy; it also brings joy to its listeners. Furthermore, Confucius believed that music has the function of regulating one's emotions and harmonizing one's sentiments. When one of Confucius' best students governed a small city-state, he had the whole city playing music continuously for three months. When people are virtually "living in music", they no longer feel the need to be aggressive, bitter, hostile, jealous, or greedy. Their minds are at ease with the world around them. ....
....... We now have very little knowledge of the classical music in ancient China, but from the descriptions given, we understand that this kind of music was generally based on the harmony of chords. "Harmony" depicts a state of balance among various elements; it can be applied to music as well as to one's mental states. (σ. 18-19).
https://www.youtube.com/watch?v=9H59w1hkBbs
Το είχα ψάξει και λίγο πριν φύγω από το σπίτι μου, οπότε είχα πάει προετοιμασμένη για κάτι πολύ όμορφο. Είναι όμως το κάτι άλλο, να βλέπεις "κέντημα" στα μουσικά όργανα, να ακούς το βιολί σε κάτι μικρές νοτίτσες σαν τον απόηχο από κελάηδισμα πουλιού.
Διαβάστε, αν ενδιαφέρεστε, την ιστορία που περιγράφεται στο έργο αυτό:
https://en.wikipedia.org/wiki/Butterfly_Lovers%27_Violin_Concerto
Πριν λίγα χρόνια είχα αγοράσει αυτό το καταπληκτικό βιβλίο:
Παραθέτω κάποια ελάχιστα αποσπάσματα που αφορούν στον Κομφουκιανισμό αλλά και στη σημασία της "μουσικής":
"Confucianism as a moral philosophy can be summarized as a philosophy of ideal personhood. In the Confucian picture of human societies, there is a moral hierarchy of people with the highest moral attributes (the sages), people of superior moral attributes (superior people), people of petty concerns (petty people), and people of vile characters (tyrants and crooks). The goal of Confucians is to become better human beings themselves, and to help others become better human beings. Accomplishing this very goal constitutes what Confucians call the virtue of "humanity". The virtue of humanity can be seen as the defining virtue of Confucian ethics. The ultimate goal in life for a Confucian is never to allow a momentary lapse in the task of self-improvement. By Confucius' standard, to be a superior person is never to forgo the virtue of humanity even "for as short as one meal's time". (σ. 19).
"Confucians aim to transform the general masses by means of two cultural enhancements: rites and music. "Rites" incorporate a system of ritual codes for particular situations as well as codes of propriety for daily interactions. ...
.........
Rites can transform the people externally; music, on the other hand, has a transforming power on the inside. "Music" includes both the recitation of fine poetry and the performance of musical instruments. In Chinese, the same character stands for both music and joy, though the pronunciation is different. Music is a natural expression of one's joy; it also brings joy to its listeners. Furthermore, Confucius believed that music has the function of regulating one's emotions and harmonizing one's sentiments. When one of Confucius' best students governed a small city-state, he had the whole city playing music continuously for three months. When people are virtually "living in music", they no longer feel the need to be aggressive, bitter, hostile, jealous, or greedy. Their minds are at ease with the world around them. ....
....... We now have very little knowledge of the classical music in ancient China, but from the descriptions given, we understand that this kind of music was generally based on the harmony of chords. "Harmony" depicts a state of balance among various elements; it can be applied to music as well as to one's mental states. (σ. 18-19).
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